Remarks On The 9 Ways Edition

Chaps., 9 Ways, and Remarks

The brief extracts here edited have been taken from Chapters 7,8,9,12,12,13,14,15 and 16. In editing we have not hesitated to emend the text as seemed desirable.
The original manuscript spellings are shown in the case of all 'main word' ( ming ) changes, but we have not recorded every 'particle' ( tshig-phrad ) emendment. Connecting partices ( kyi, gyi , etc.) are often written instead of the corresponding instrumental particles ( kyis, gyis , etc.) and vice versa. The particles te, ste, de are sometimes use incorrectly (e.g. yin-ste instead of yin-te ), and la is wirtten for las and vice versa. It would be tedious and misleading for any student to follow the text from the translations if such corrections wee not made. The text is written in dbu-med and abbreviated compounds are quite frequent. Numerals are normally written in figurines and not in letters, and since I have spelt out the numeras in every case, it will no longer be obvious how for example 'eight' may be safely corrected to 'two'. After final vowles (not only after a) h is regulary added, as in gtoh, dbyeh , etc. In conformity with later Tibetan practice, I have omitted h except after final a. Generally, the manuscript is clear and remarkably accurate. Some 'mistakes' tend to be regular. For example gnyan 'a fury' is regulary written as gnyen, klung-rta is regulary written as srungs-rta . Certain spellings, which may appear unusual to other scholars, we have, however, preserved, for example, sgra-bla for dgra-lha .
I present the translation in the hope that interested reader will assist me in identifying the assiciations that may be apparent to them in much of the materia, for I do not pretend to have solved all the problems. A brief survey of the 'Nine Ways' may assist comprehension.

I. THE WAY OF THE SHEN OF THE PREDICTION (phyva-gshen theg-pa)

This describes fairly coherently four methods of prediction:

(a) sortilege ( mo )
(b) astrological calculation ( rtsis )
(c) ritual (gto)
(d) medical diagnosis (dpyad).

II. THE WAY OF THE SHEN OF VISUAL WORLD (snang-gshen theg-pa)

This is the longest and most difficult section of our work. It is concerned with overpowering or placating the gods and demons of this world, and I suspect that even the original compiler if the work was already unfamiliar with many of the divinities and rites to which he refers. Thus the account is not really coherent, but it makes quite sufficient sense. The various practics are arranged into four parts:

1) The lore of exorcism (employing) the 'great exposition' of existence (I have written on 'exposition' smrang . The rite is clearyl described in the translation). The text then goes on to describe various types of divinities,the thug-khar , the wer-ma , and other. Sime are describet in great detail, and some, such as the cang-seng, and shug-mgon , scarely mentioned except by name. Finally, we are told the 'lore of stream of existence' ( srid-pahi rgyud gzhung ). This is presumably all part of the 'exposition' ( smrang ) of the officiating priest.

2) This deals with demons ( hdre ) and vampires ( sri ), their origin, nature, and the ways of suppressing them.

3) This deals with ransom of all kinds.Their extraordinary variety testifies to their importace in early Tibetan religion. Tenzin Namdak can identify very vew of them, and I doubt that any other living Tibetan can do much better. My translations of the many unfamiliar terms are as literal as possible, but they do not pretend to be explanatory.

4) This deals with fates ( phyva ) and furies ( gnyan ) and local divinities generally ( sa-bdag, gtog, lha, dbal , etc.) and the offerings due to them.

III. THE WAY OF THE SHEN OF ILLUSION (hprul-gshen theg-pa)

This is concerned with rites für disposing od enemies of all kinds. The rites described here are to be found in the bon tantras, e.g. those of dBal-gsas and the khro-bahi rgyud drug , which we have on microfilms. Similar practices are referred to in Buddhist tantras, e.g. Hevajra -Tantra.

IV.THE WAY OF THE SHEN OF EXISTENCE (srid-gshen theg-pa)

This deals with beings in the 'Intermediate state' ( bar-do ) between death and rebirth, and ways of leading them towards salvation.

V. THE WAY OF THE VIRTUOUS ADHERERS (dge-bsnyen theg-pa)

dGe-bsnyen is the normal Tibetan term for upasaka which in India referred to the Buddhist layman. Similarly, here it refers to those who follow the practice of the ten virtues and the ten perfections, and who build and worship stupas.

VI. THE WAY OF THE GREAT ASCETICS (drang-srong theg-pa)

drang-rong translates rsi which in India refers to the great seers of the past. Drang-rong is used by bonpos to refer to fully qualified monks, corresponding to the buddhist term dge-slong (= bhiksu ). This is the way of strict ascetic discipline. The whole inspiration is Buddhist, but many of the arguments and even the substance of some rules are manifestly not Buddhist.

VII. THE WAY OF PURE SOUND (a-dkar theg-pa)

This deals with higher tantric practices. It gives a very good account of the tantric theory of 'transformation' through the mandala. (I have alreafy summarized these ideas in my introduction to the Hevajra -Tantras). It then goes on to refer briefly to the union of Method and Wisdom as realized by the practiser and his feminine partner. This anticipates VIII. The section ends with concise lists of nine 'reliances', eighteen 'performances' and nine 'acts'. The 'reliances' comprise a list of primary neds, the 'performances' resume the whole process of ritual of the mandala, and the 'acts' represent the total power that accrues to one from mastering all the Nine Vehicles.

VIII. THE WAY OF THE PRIMEVAL SHEN (ye-shen theg-pa)

This deals with the need for a suitable master, as suitable partner, and a suitable site. The preparation of the mandala is then described in detail together with important admonitions not to forget the local divinites ( sa-bdag ). The process of mediation (known as the 'Process of Emanation'-in Sanskrit utpattikrama) is recounted (10). The last Part of this section describes the 'Proces of Realisation' (Sanskrit nispannakrama), which is the 'super-rational' state of the perfected sage. His behaviour might often be mistaken for that of a madman.

IX. THE SUPREME WAY (bla-med theg-pa)

This describes the absolute, referred to as the 'basis' ( gzi corresponding to Sanskrit alaya) , from which 'release' and'delusion' are both derived. 'Release' is interpreted as the state of fivefold buddhahood, and 'delusion' as the false conceptions of erring beings in the 'Intermediate State' ( bar-do ). 'The Way' is then described as mind in its absolute state, as the pure 'Thought of Enlightenment'. The 'Fruit' or final effect is then finally described in terms of the special powers of the perfected sage. The whole subject-matter is then resumed under the four conventioanl headings of insight, contemplation , practice and achievment.
The categories and ideas elaborated in this IXth Vehicle are usually referred to as the teachings of the 'Great Perfection' ( rdzog-chen ).

• The Source of The Nine Ways of Bon
• The Chapters of gZi-brjid
• Remarks on The Chapters, and 9 Ways
• Classifications of Different Ways
• The Way of The Shen of Protection
• Bon as The Pre-Buddhist Religion of Tibet
• How Bon Came To Tibet
• The Four Portals and the Treasury as Fifth